The Muslim Woman's Participation In Social Life - Volume 2 by Kube Publishing

This Eight volume series is the author’s abridged version of his longer work with the same Arabic title, Tahrir al-Mar’ah fi ‘Asr al-Risalah spanning a twenty-five year study comprising fourteen great anthologies of ahadith, but in this book he only rarely includes hadiths from any anthology other than the two most authentic ones of al-Bukhari and Muslim. Abd al-Haleem Abu Shuqqah (d.1995) was a great teacher and scholar. He had a real passion to revive the true Islamic spirit in the ummah and dedicated his life to learning and teaching. He taught in Egypt, Syria, Qatar and Kuwait. His particular focus was on Hadith studies.

ISBN 978-1-84774-152-3 | US $9.95 ISBN 978-1-84774-152-3

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MUSLIM WOMAN’S PARTICIPATION IN SOCIAL LIFE Abd al-Halim Abu Shuqqah

The emancipation of women cannot be complete unless it is coupled with the emancipation of men. This can only be accomplished by drawing our social values from the Qur’an and the sunnah. In this volume, the author shows that mixed social life was the pattern in the early Muslim society established by the Prophet .

2 K KUBE PUBLISHING

MUSLIM WOMAN’S PARTICIPATION IN SOCIAL LIFE Women’s Emancipation during the Prophet’s Lifetime

Abd al-Halim Abu Shuqqah Translated by Adil Salahi

THE MUSLIM WOMAN’S

PARTICIPATION IN SOCIAL LIFE

women’s emancipation during the prophet’s lifetime

THE MUSLIM WOMAN’S

PARTICIPATION IN SOCIAL LIFE Volume 2

Abd al-Halim Abu Shuqqah

Translated and Edited by

Adil Salahi

The Muslim Woman’s Participation in Social Life First published in England by Kube Publishing Ltd Markfield Conference Centre, Ratby Lane, Markfield, Leicestershire, LE67 9SY, United Kingdom Tel: +44 (0) 1530 249230 Fax: +44 (0) 1530 249656 Email: info@ kubepublishing.com Website: www.kubepublishing.com WOMEN’S EMANCIPATION DURING THE PROPHET’S LIFETIME Copyright © Adil Salahi 2021 All rights reserved. The right of Abd al-Halim Abu Shuqqah to be identified as the author of this work has been asserted by him in accordance with the Copyright, Designs and Patents Act, 1988.

CIP data for this book is available from the British Library.

ISBN: 978–1–84774–152–3 Paperback ISBN: 978–1–84774–153–0 Ebook

Translate and Edit by: Adil Salahi Cover Design by: Nasir Cadir Typeset by: nqaddoura@hotmail.com Printed by: Elma Printing, Turkey

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Contents Transliteration Table vii Introduction 1 CHAPTER 1: Reasons for Muslim Women’s Participation in Social Life during the Revelation of the Islamic Message Chapter Summary New Social Trends Affecting Women’s Participation

13 37

CHAPTER 2: Values to Observe in Women’s Participation in Social Life Chapter Summary Essential Factors That Help to Observe the Values of Social Participation Values Common to Men and Women Values Applicable to Women When Islamic Manners are Ignored

43 46 57 58

CHAPTER 3: When the Prophet’s Wives Met Men in Public and Private Chapter Summary Before the Obligation of Screening After the Obligation of Screening

61 62 65

Muslim Women’s Participation in Mixed Social Life ¢ v

CHAPTER 4: Muslim Women’s Participation in Social Life During the Prophet’s Lifetime Foreword Exchange of Greeting Mixing in the Mosque Participation in the Pursuit of Knowledge Participation in Jihad Meeting When Giving Advice When Looking for a Spouse Hinting at Marriage Mixing on Social Occasions Mixed Weddings Celebrating Eid Enquiring After Others During social visits More than Mere Conversations Different Purposes of Interaction Host and guest Exchanging Gifts When Visiting Sick People Men visiting sick women Sharing a Dwelling Place Mixing at Meal Times Mixing During Travel Mixing When Someone Dies Taking Up Matters With Leaders Pleading Someone’s Case Mixing When Prosecuting a Legal Case Exchanging Appeals to God Interesting Occasions of Mixing Muslim Men Meeting non-Muslim Women In Sound Dreams

vi ∫ Muslim Women’s Participation in Mixed Social Life

75 77 79 99 105 108 112 115 119 122 124 130 131 133 137 139 141 143 145 147 149 151 154 160 162 164 166 167 169 174

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Transliteration Table

Consonants. Arabic initial, unexpressed, medial and final: ‫’ ء‬

‫ ا‬ ‫ ب‬ ‫ ت‬ ‫ ث‬ ‫ ج‬ ‫ ح‬ ‫ خ‬

a ‫ د‬d ‫ ض‬d ‫ ك‬k

b ‫ ذ‬dh ‫ ط‬t ‫ ل‬l

t ‫ ر‬r ‫ ظ‬z ‫ م‬m th ‫ ز‬z ‫ ن [ ع‬n

j ‫ س‬s ‫ غ‬gh ‫ هـ‬h

‫ ش‬sh ‫ ف‬f ‫ و‬w kh ‫ ص‬s ‫ ق‬q ‫ ي‬y h

Vowels, diphthongs, etc. short: ‫ــــ‬ َ a

long: ‫ـــا‬ َ a

ِ i ‫ ُــــ‬u ‫ــــ‬ ِ i ‫ ُــو‬u ‫ـــي‬

diphthongs: ‫ـو‬ ْ ‫ َــ‬aw

‫ـى‬ ْ ‫ َــ‬ay

Muslim Women’s Participation in Mixed Social Life ¢ vii

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Introduction

On Women’s Participation in Social Life in Mixed Society Muslim women are partners of Muslim men in building the best and purest human life on earth. God’s Messenger (peace be upon him) states the truth as he says: ‘Women are men’s full sisters.’ Therefore, a Muslim woman needs to play a serious part in all areas of life. Since life activities normally involve men, and in fact men play the major part in most such activities, Islam does not forbid Muslim women to meet men. Nor does it forbid that men and women see each other, talk to each other, or cooperate in doing something together, as long as Islamic values are maintained. Such meetings should be serious, without affectation, complication or sensitivity. In fact, women’s participation in social life, which naturally involves the meeting of men and women, is the method approved of by Islam and established by God’s Messenger (peace be upon him). He was certainly aware that such participation and mixing makes life easier and allows cooperation in what is good, while the opposite causes hardship and often leads to negative results. However, such

The Muslim Woman’s Participation in Social Life ¢ 1

participation was never meant to cause the Muslim woman any difficulty in the fulfilment of her primary responsibility towards her home and family. On the contrary, it helps in the development of her character so that she can better attend to that primary responsibility as well as others that she may have to fulfil towards her family or society. Women’s participation in social life and their meeting with men, whether it comes naturally or planned, to attend to some good task, was a common feature of Muslim society, in both public and private fields. Meeting in the public field includes:  In the mosque: where obligatory prayers, funeral prayers or

prayer at the time of an eclipse are held;  Learning circles: wherever they are held, be it a mosque,

prayer place or in a scholar’s home;  The Grand Mosque at the Ka[bah which God has made a

resort for mankind and a sanctuary, so that people may perform the duties of hajj and [umrah;  Places of Eid celebration, including the prayer place where

women attend the Eid Prayer and glorify God together with men. This also includes the open area next to the mosque where the Abyssinians performed their show during the Prophet’s lifetime;  At a court of justice: whether this is held in the mosque or

elsewhere. Men and women may be the parties to a dispute. A man may have to exchange vows with his wife;  Attending funerals: including offering condolences, offering

the Funeral Prayer, and accompanying the bereaved family in the funeral procession, but without going to the graveyard;  Participation in jihad: women fulfil a supporting role behind

the lines of engagement; cooking for the soldiers, providing

2 ∫ The Muslim Woman’s Participation in Social Life

drinks, attending to the wounded and then transporting the casualties;  At the place where two parties pray for God’s judgement

between them: just as God’s Messenger intended to make this humble prayer with the Najran delegation, praying to God to judge in their dispute. In the private sphere, men and women often meet and talk together, whether in homes during a visit, an invitation to a meal, requesting a favour, giving a gift, visiting an ill person, offering condolences or supporting in cases of distress. Private meetings outside the home occur when sharing in a public event, enjoining some good action, offering a service, making a proposal, doing some professional work or taking part in a political activity. When men and women meet, observing the Islamic standards of propriety and decency, they take part in a healthy activity which is today called ‘legitimate mixing.’ This refers to the Muslim woman exercising an active, serious, goodly and pure life. Meeting men is an essential aspect of such a life. All forms of meeting encouraged by desire and pleasure are excluded, while forms of serious meeting are approved of, whether they occur naturally as part of life’s flow, or are deliberately intended in order to achieve or do some good. Since both meeting and separating from the other sex are acceptable in Islam, it is serious, active and goodly life that indicates to the Muslim woman, in every situation and at each time, whether it is better to stay away from men or meet them. This means that the Muslim woman does not deliberately meet men to enjoy their company; for this is unlawful in Islam. What she aims at is to exercise an active and goodly life, whether this means meeting men or staying away from them. Like marriage, participation and meeting men are normal practices of human life, which means that they have been part of human The Muslim Woman’s Participation in Social Life ¢ 3

town. They succinctly stated their situation: “We cannot water [our animals] until the herdsmen drive home. Our father is a very old man.” They did not hesitate to accept his help, as it was properly offered. Then we see the two women’s father sending one of them to call the stranger to come over and meet him. The man had helped his daughters and his conduct was without blemish, so the father needed to express his gratitude to him. The woman carried her father’s message, walking shyly, which indicated that she was an honourable woman of high morality, unlike women who have suspicious motives for meeting men. Many life situations dictate that men and women should meet and exchange help for good purposes. This was such a meeting, starting with the help given to women who needed it and ending with an act of gratitude by the old father. It was a good meeting at every juncture. All the examples we have cited involved good actions where the goodness is tangible. There are numerous other examples of action involving moral goodness, such as honouring people of distinction, congratulating others on their good occasions, visiting those who are ill, offering sympathy in a stressful situation and condolences at times of bereavement. All these are clearly encouraged by Islam. How can such noble feelings and sympathies be exchanged between men and women without their meeting together? Why should we deprive ourselves of such good feelings as if they were wrong, seeking to justify such restrictions as preventing temptation? Is it not enough to remind people that they must always remain God-fearing and warn them against yielding to temptation, allowing them at the same time to express their noble sentiments? 5. To Enjoin Right and Forbid Evil Another advantage that stems from the social mixing of Muslim men and women is to implement the duty of enjoining what is right and The Muslim Woman’s Participation in Social Life ¢ 27

forbidding what is wrong and unjust. God says in the Qur’an: “The believers, men and women, are friends to one another: They enjoin what is right and forbid what is wrong; they attend to their prayers, and pay their zakat, and obey God and His Messenger. It is on these that God will have mercy. Surely, God is Almighty, Wise.” (9: 71) This was indeed the standard practice of men and women in the early period of Islam. Anas ibn Malik reports: “The Prophet passed by a woman weeping close to a grave. He said to her: ‘Remain Godfearing and be patient in adversity.’” (Related by al-Bukhari and Muslim) Qays ibn Abi Hazim reports: “Abu Bakr visited a woman from the tribe of Ahmus called Zaynab bint al-Muhajir, but he found her silent, refusing to speak. He asked about the reason for her silence. He was told that she had set out on her hajj pledging to fulfil all duties of pilgrimage without speaking a word. He said to her: ‘Speak normally. This vow of yours is unlawful because such vows go back to the days of ignorance.’” Both of these examples show men giving advice to women. Conversely, can women undertake the same task and enjoin men to do what is right and proper? Umm al-Darda’ and her husband were well known companions of the Prophet. We see her speaking to the Caliph without hesitation, enjoining him to maintain the proper behaviour Islam encourages. Zayd ibn Aslam narrated that [Abd al-Malik ibn Marwan, the Caliph, sent a gift to Umm al-Darda’ consisting of some drapery and cushions. Sometime later, he woke up at night and called his servant. The servant might have been slow in his response, and [Abd al-Malik cursed him. In the morning, Umm al-Darda’ said to the Caliph: “I overheard you cursing your servant when he was slow in responding to your call. I heard my husband Abu al-Darda’ quoting the Prophet’s statement: ‘Those who curse others shall not 28 ∫ The Muslim Woman’s Participation in Social Life

be accepted as intercessors or witnesses on the Day of Judgement.’” (Related by Muslim) 6. Participation in Jihad Muslim women used to volunteer for jihad, considering it an honour which they were keen to have. Some of them joined several expeditions the Prophet led against different enemies. This continued up to, and including, his last expedition. It is pertinent to ask: could such female companions of the Prophet have joined those expeditions without meeting men and providing assistance to them? Indeed, women attended to different useful tasks on such expeditions. [Umar said: “Umm Salit well deserves to have a good garment. She carried heavy water containers for us during the Battle of Uhud.” (Related by alBukhari) Umm [Atiyyah said: “I joined God’s Messenger on seven of his expeditions: I used to do guard duty in the camp and prepare food for the men.” (Related by Muslim) Anas narrated: “When the Prophet went on an expedition, he would take Umm Sulaym and other Ansari women. They would attend to the injured.” (Related by Muslim) Al-Rubayyi[ bint Mu[awwidh said: “… We used to join the Prophet on his expeditions… and we would send the wounded and the dead back to Madinah.” (Related by al-Bukhari) One woman armed herself with a dagger to defend herself. Speaking of his mother, Anas reports: “Umm Sulaym had a dagger on the day of the Battle of Hunayn. The Prophet asked her about it, and she replied: ‘I am arming myself with it so that if an unbeliever comes close to me, I will stab him in his belly.’ The Prophet laughed.” (Related by Muslim) This was a case of self-defence in anticipation of such an eventuality. Another case of actual fighting by women was that of Umm [Imarah who fought hard during the Battle of Uhud when things turned against the Muslim army. She fought defending the Prophet against the determined thrust of attack by the unbelievers who aimed to kill The Muslim Woman’s Participation in Social Life ¢ 29

him. [Umar ibn al-Khattab quotes the Prophet as saying on the day of the Battle of Uhud: “Whenever I turned right or left, I saw Umm [Imarah fighting hard to defend me.” 7. Professional Work Another area where mixing between men and women is inevitable is the workplace. A woman may have to go out to work, either to help her husband in looking after their family, or to earn money which she may spend in what is beneficial and rewarding, or to discharge a collective duty of the community, such as teaching girls and women and treating them when they fall ill. It is often necessary for women who work for any such purpose to meet men and deal with them. Whatever work a woman may undertake, her commitments must not encroach on the rights of her husband and children. A woman is first and foremost responsible for looking after her home. During the Prophet’s time, many women took up jobs in different fields. Jabir reports: “The Prophet went to see Umm Mubashshir, a woman from the Ansar, when she was on her date farm. He asked her whether the person who planted the date trees was a Muslim or an unbeliever. She replied that he was a Muslim. The Prophet commented: ‘If a Muslim plants a tree or some other plants and a human being or an animal or another creature eats of it, what is eaten in this way counts as a sadaqah, or charity, he has given.’” (Related by Muslim) Another case was that of the woman who worked as a shepherd. Sa[d ibn Mu[adh mentions that a slave woman belonging to Ka[b ibn Malik was tending sheep near Mount Sal[ when a sheep was badly injured. She caught the sheep and slaughtered it with a sharp stone. The Prophet was asked about the sheep and he said it was permissible to eat (Related by al-Bukhari). Other reported cases mention that another woman, Rufaydah, was a nurse, while some women worked 30 ∫ The Muslim Woman’s Participation in Social Life

from home in different ways. We include further texts speaking of women’s professional work during the Prophet’s time in Volume 3. 8. Political Activity Moreover, Muslim women could be involved in political activity, in the broadest sense of the word. When people embrace Islam in defiance of opposition by their families, clans or the ruling authorities, they will inevitably be concerned about the welfare of Islam, and they may be subjected to pressures or persecution on account of accepting it. They may have to migrate from their country as a result. All this is part of political activity in our modern terminology. In the early days of Islam, Muslim women were involved in various such activities, motivated by their firm belief in the new faith and their willingness to defend it. Texts mentioning aspects of women’s involvement in political activity are included in Volume 3. 9. Facilitating Marriage Some Qur’anic and hadith statements confirm that the provision of opportunities for men and women to meet in a healthy, clean environment where moral values are observed by all help to facilitate marriage. Here are some examples: the Qur’an mentions how the Prophet Moses (peace be upon him) married one of the two women he met as they attempted to water their sheep: When he arrived at the wells of Madyan, he found there a large group of people drawing water [for their herds and flocks], and at some distance from them he found two women who were keeping back their flock. He asked them: ‘What is the matter with you two?’ They said: ‘We cannot water [our animals] until the herdsmen drive home. Our father is a very old man.’ So he watered their flock for them, and then he withdrew into the shade and prayed: The Muslim Woman’s Participation in Social Life ¢ 31

Essential factors that help to observe the values of social participation. The first of these is careful upbringing and education which seek to establish faith in the hearts of young people, facilitates attendance to worship and promotes good morality. Thus, young boys and girls grow up in an atmosphere that values purity and chastity and promotes a sense of responsibility in all. God says in the Qur’an: “Believers! Guard yourselves and your families against a Fire fuelled with people and stones.” (66: 6) “Not one of all [the beings] that are in the heavens or on earth but shall appear before the Lord of Grace as a servant. Indeed, He has full cognisance of them. He has kept a strict count of their numbers, and, on the Day of Resurrection, every one of them will appear before Him all alone.” (19: 93-95) A large number of hadiths encourage kindness and proper upbringing of boys and girls, with greater emphasis on girls because they were often neglected and ill-treated in pre-Islamic societies. [A’ishah quotes the Prophet as saying: “Anyone who is in a position of responsibility for young girls and is kind to them [should know that] they will provide him with protection from hell.” (Related by al-Bukhari and Muslim) Needless to say, good upbringing and education is the highest and best form of kindness to young girls. Abu Burdah narrated from his father that God’s Messenger said: “Anyone who has a young slave girl and he gives her good education and upbringing, then sets her free and marries her will have a double reward.” (Related by al-Bukhari) Such is the high value Islam places on educating and bringing up a slave girl. Needless to say, the reward attached to the upbringing of one’s own daughter or relative is much higher. Al-Rubayyi[ bint Mu[awwidh, a companion of the Prophet, reports: “The Prophet sent heralds into the quarters of the Ansar on the morning of [Ashura’, i.e. 10 Muharram, saying: ‘Whoever started the The Muslim Woman’s Participation in Social Life ¢ 43

day not fasting should fast the rest of the day, and whoever is fasting should continue his fast.’ We observed fasting on that day ever since, and we made our young boys fast. We would make soft toys for them so that when any of them cried of hunger, we would give them the toy to distract them until the time when we ended the fast.” (Related by al-Bukhari and Muslim) The second factor is early marriage, which Islam encourages in order to help people maintain their chastity. A number of hadiths are clear in this respect. [Abdullah ibn Mas[ud narrated that the Prophet said: “Young people, whoever of you can afford marriage, should get married, because marriage helps in lowering one’s gaze [at women] and in maintaining chastity. Those who are unable to marry may fast, as fasting reduces desire.” (Related by al-Bukhari and Muslim) Two young men related to the Prophet went to him seeking help in getting married. When the Prophet listened to their request, he said to Mahmiyah [a man who was in charge of the state’s share of war gains], “Let this young man (al-Fadl ibn al-[Abbas) marry your daughter,” and he did so. He then said to Nawfal ibn al-Harith, “And you give this young man [[Abd al-Muttalib ibn Rabi[ah] your daughter to marry,” and he did. He then said to Mahmiyah: “Pay so much in dowry for them from the war gains.” (Related by Muslim) Fatimah bint Qays reports that the Prophet told her to marry Usamah. “I married him, and God blessed our marriage and I was happy.” (Related by Muslim) Usamah was a young man when the Prophet made this proposal of marriage to Fatimah. According to some reports, he was not yet 16 at the time.1 1.

People’s ages are often miscalculated due to the fact that the Arabs did not define the year until [Umar started the lunar calendar. Usamah was a young man certainly, but his participation in certain events during the Prophet’s lifetime suggests that he was several years older. They calculated each year by the number of months, relying on the moon cycle, but they did not count years in order to establish dates.

44 ∫ The Muslim Woman’s Participation in Social Life

While the forgoing hadiths encourage young men to get married, we have a hadith that encourages the marriage of young women. The Prophet says: “Had Usamah been a girl, I would have adorned her and given her good appearance in order to get her married.” (Related by Ibn Sa[d) There is no doubt that marriage provides great help in maintaining morality, particularly when a man finds himself resisting temptation when meeting women. Moreover it helps men to lower their gaze. Jabir quotes the Prophet as saying: “If any of you admires a certain woman, and he fancies her, let him go to his wife and have sex with her. This will remove the thoughts that may trouble him.” (Related by Muslim) The third factor is to provide a limited room for mixing of adolescents under supervision. [Abdullah ibn [Abbas narrated: “Al-Fadl [[Abdullah’s brother] was riding behind the Prophet when a woman from Khath[am spoke to the Prophet. Al-Fadl kept gazing at her and she looked at him. The Prophet kept turning al-Fadl’s face to the other direction…” (Related by al-Bukhari and Muslim) Another report by al-Tabari quotes the Prophet’s comments on the incident: “I saw a young man and a young woman, and I feared that Satan might come in between them.” Umm [Atiyyah narrated: “We were ordered to go out on Eid Day, including virgin girls who were brought out of their seclusion.” (Related by al-Bukhari) Another version of this hadith states: “The Prophet commanded us to bring out adolescent girls and those who were normally in seclusion.” Ibn [Abbas narrated that on the day when Makkah surrendered to the Prophet: “People came to the Prophet in large numbers, saying: ‘Here is Muhammad. This is Muhammad.’ Indeed, adolescent girls came out of their homes to see him.” (Related by Muslim) These two hadiths confirm that Arabian traditions restricted the opportunities of young, adolescent women The Muslim Woman’s Participation in Social Life ¢ 45

to go out such that they did not frequently meet young men. The Prophet appears here to have endorsed this tradition. However, restricting meetings between adolescents from the two sexes does not mean that such meetings should be banned altogether. What we mean is that such meetings should be on a restricted scale and under proper supervision. Such supervision is provided by the family, so that meetings take place in the presence of a parent or relatives. If they meet outside the family, then others who are well respected by the adolescents concerned should be present. What is important to realise is that such meetings, in a safe environment, provide training in self-control for young people, boys and girls, and prepare them to conduct their future contacts within an atmosphere of propriety. Moreover, it is highly beneficial that young people are used to meeting the opposite sex on serious occasions within the family environment, observing Islamic standards of propriety. This acts as a safeguard against developing excessive shyness among religious young people, and curtails the enthusiasm of those who are driven by their desires, paying little heed for other considerations.

Values common to men and women Islam defines certain standards of propriety, some of which are gender specific while others are common to both sexes. One of the most important of this latter type is the need to ensure that any meeting between men and women should be a serious one. God instructs the Prophet’s wives, and all Muslim women, saying: “Speak in an appropriate manner.” (33: 32) This Qur’anic order makes clear that conversation between men and women must be within the limits of what is reasonable and appropriate. It must not include anything that Islam does not approve of. Hence, we said that any meeting between them must be serious, for what is serious between men and women is appropriate, while play and frivolity is inappropriate.

46 ∫ The Muslim Woman’s Participation in Social Life

Fatimah bint Qays reports that Abu Hafs al-Makhzumi divorced her three times… The Prophet sent a message to her not to precipitate a new marriage without consulting him. He told her to stay with Umm Sharik [during her waiting period]. He then sent her another message, saying: “Umm Sharik is frequently visited by the early Muhajirin. Move to Ibn Umm Maktum’s home. As he is blind, he will not see you when you remove your head covering.” She moved into his home… (Related by Muslim)

Mixing at Meal Times Abu Hurayrah narrated: “A man came to the Prophet, and he sent word to his wives8 but they replied that they had nothing but water. The Prophet asked his companions: ‘Who will be this man’s host tonight?’ A man from the Ansar said: ‘I will.’ He took him home with him. When they arrived home, the man said to his wife: ‘Be hospitable to the Prophet’s guest.’ She said: ‘We have nothing but my children’s dinner.’ Her husband said: ‘Prepare the food and light your oil-lamp, and put your children to sleep if they want a dinner.’ She did as her husband instructed. Then when she served the food, she faked that she wanted to fix the oil-lamp, but she put it out. They pretended to their guest that they were eating with him, but they did not touch the food, going to sleep without eating anything. In the morning, the Ansar man went to the Prophet who said to him: ‘Last night, God smiled at, or was pleased with what you and your wife did.’” In the version related by Muslim, he said: “God was pleased with what you two did with your guest last night.” Then the Qur’anic verse referring to the Ansar was revealed saying: “They give them preference over themselves, even though they are in want. Those who are saved from their own greed are truly successful.” (59: 9) (Related by al-Bukhari and Muslim) 8.

Apparently, the Prophet wanted to make sure that the man would receive good hospitality that night, so he sent a word to his wives asking whether they could give the man his dinner. – Editor’s note. The Muslim Woman’s Participation in Social Life ¢ 149

When we read hadiths about the Prophet’s companions sharing a meal, we often imagine that it was shared by men only. Yet it is often the case that the text speaks of men and women sharing the food, as is specifically clear in the second version of the following hadith: Anas ibn Malik narrated that Abu Talhah, his stepfather, told his wife Umm Sulaym, to cook some food for the Prophet personally. “She did so and sent me with it… The Prophet put his hand on it and said, ‘In the name of God.’ He then told me to bring in ten people. When they went in, the Prophet told them to say God’s name and eat. They did so, then he told me to bring in ten more. He continued to do so until 80 people had eaten. The Prophet then ate together with those who were at home with him, leaving some food on the plate.” Another version of this hadith says: “The Prophet then ate together with Abu Talhah, Umm Sulaym and Anas ibn Malik. Some food remained, and we gave it as a gift to our neighbours.” (Related by Muslim) Shaykh Muhammad Shukri ibn Hasan of Ankara, the author of an annotation of Muslim’s Sahih anthology published in Istanbul writes: “Based on the Prophet’s eating with Umm Sulaym, scholars consider it permissible for a woman to eat with a man who is a stranger to her… Her face and hands are not required to be covered. Hence, a stranger may look at her face and hands normally, provided that he does not look at her lustfully or contemplate her charms.” [A’ishah narrated: “A woman visited the Prophet. Some meat was served to him and he was giving her of it. I said to him: ‘Messenger of God! Do not dip your hand in it.’9 He said: ‘[A’ishah, this lady used to visit us during Khadijah’s lifetime. To be true to old friendships is part of faith.’” (Related by al-Saraqusti)

9. [A’ishah perhaps said this out of a feeling of jealousy, as she saw her husband, the Prophet, paying special attention to his old visitor. 150 ∫ The Muslim Woman’s Participation in Social Life

Umm Hani’ narrated: “On the day Makkah fell to Islam, Fatimah came to the Prophet and sat to his left, while Umm Hani’ sat to his right. A maid came in carrying a jug containing a drink. She handed it to him. He drank then gave the jug to Umm Hani’ to drink…” Umm [Imarah bint Ka[b narrated that the Prophet visited her, and she served him some food. He said to her “Won’t you eat?” She said, “I am fasting.” In Al-Muwatta’ we read: Malik was asked: “Can a woman eat with someone who is not a mahram to her or with her servant?” Malik answered: “There is no harm in this, provided that it is in the way normally acceptable for a woman to eat with men. She may also eat with her husband or brother when he is eating with other men.”

Mixing during Travel Travelling inevitably creates situations where people meet and join together in some activities, particularly when large means of transport are used, such as boats and aeroplanes, or when people used to travel in caravans, as was the case at the advent of Islam. Abu Musa al-Ash[ari narrated: “We heard of the Prophet’s migration when we were still in Yemen. So, we set out to join him… We took a boat but our boat landed us in Negus’s land in Abyssinia… We then joined the Prophet when he had just fought the Battle of Khaybar… Asma’ bint [Umays, who was among the people who came with us, visited Hafsah, the Prophet’s wife. Asma’ was one of the Prophet’s companions who had migrated to Abyssinia…” (Related by al-Bukhari and Muslim)10 10. Asma’ was the wife of Ja[far ibn Abi Talib, the Muslims’ spokesman when they were questioned by Negus about the reasons for their migration to his country. Abu Musa and his people had accepted Islam and they thought that they must join the Prophet in Madinah to give their support given the newly founded state was facing serious threats. When they landed in Abyssinia, they met Ja[far and his group who welcomed them and invited them to stay, the Prophet had in any case sent them there instructing them to stay. The Muslim Woman’s Participation in Social Life ¢ 151

Marwan and al-Miswar ibn Makhramah, both companions of the Prophet, narrated: “… Women came to the Prophet, migrating to join him. Umm Kulthum bint [Uqbah ibn Abi Mu[ayt was one of those who migrated. She had only recently attained puberty. Her people came over, asking the Prophet to send her back with them, but he refused…” (Related by al-Bukhari) Anas reports that his mother, Umm Sulaym was pregnant. “The Prophet was away travelling and she was with him. When the Prophet returned to Madinah, he never entered at night. As the Prophet and his companions were close to Madinah, she was in labour. Abu Talhah [her husband] stayed with her there…” (Related by Muslim) [Imran ibn Husayn reports: “The Prophet was once travelling when a woman from the Ansar, riding a she-camel, was irritated and cursed her she-camel. Hearing this, the Prophet said: ‘Take away whatever is carried on that she-camel and leave it alone, because she is accursed.’ I can almost see that she-camel now walking around, and no one goes near her.” (Related by Muslim) [Adiy ibn Hatim narrated: “When I was sitting with the Prophet a man came to him and complained of his poverty. Then another man came to complain of bandits attacking travellers. He asked me whether I had been to al-Hirah [a town that used to be in southern Iraq]. I said: ‘I have not been there, but I was informed about it.’ He said: ‘If you live long, you will see a time when a woman will travel in her howdah from al-Hirah until she performs her tawaf at the Ka[bah fearing no one other than God.’ I thought ‘what about those robbers from the Tayyi’ tribe who have spread fear in the land?’… I have most certainly seen women travelling alone from al-Hirah until they performed their tawaf, entertaining no fear from anyone other than God…” (Related by al-Bukhari) In his commentary on this hadith, Ibn Hajar says in reference to the statement, ‘until she performs her tawaf at the Ka[bah’: Ahmad adds 152 ∫ The Muslim Woman’s Participation in Social Life

in a version with a different chain of transmission that the travelling woman ‘having no protection extended by anyone.’ The expression about extending protection refers to the traditional Arabian practice of extending jiwar to a person or a group, which meant that the one who is extending it and his tribe are ready to defend that person or group against any attack. All Arabs normally respected such jiwar so as to maintain good relations with other tribes. This version of the hadith by Ahmad emphasises that a woman travelling alone would not feel any need to have such protection as she crossed such a great distance in areas that were mostly desert. Ibn Hajar says elsewhere in his commentary: “The hadith reported by [A’ishah stating that ‘The best and most attractive way of jihad is the pilgrimage,’ indicates that a woman may travel for pilgrimage with someone whom she knows to be reliable, even though he may not be her husband or mahram… The well-known view of the Shafi[i School makes it a condition that a woman must travel with her husband or mahram relative or with a group of reliable women. According to one view, one other reliable woman is enough. A view endorsed by alKarabisi in Al-Muhadhdhab suggests that a woman may travel alone if her route is safe. All this applies only to travel to perform the duties of hajj and [umrah. Al-Qaffal stands out rather strangely in applying this to all travel, and this is endorsed by al-Ruwayyani even though he mentions that it is contrary to proper statements… Further evidence in support of the permissibility of a woman travelling with a group of reliable women when such travel is felt to be safe is found in the hadith confirming that ‘[Umar permitted the Prophet’s wives to offer the pilgrimage.’ [Umar, [Uthman, [Abd al-Rahman ibn [Awf and the Prophet’s wives all agreed to this, and none of the Prophet’s companions objected to it. Anyone of the Prophet’s wives who declined this, her attitude was based on a specific reason. She did not consider the company of a mahram to be essential for the permissibility of her travel. An argument in support of the permissibility of a woman The Muslim Woman’s Participation in Social Life ¢ 153